A personal view regarding salat
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salat two tome a day but it is not pray but only quranic education training etc class.
Salaam miah. I am convinced that the salaat in 4102 can not be any education let alone quranic education because it is performed on the active war front, which is where the believers who perform it are warned by God to be on the alert and take precaution
When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them... - .
Being on the active front during a war is like being on a raft afloat the rising waves during a flood. It is in no way a place where you can take education. It is a place where you give your dear life if you do not concentrate and if you get involved in things like education to weaken your concentration.
Peace,
Hasan Ak?ay -
They are performing a ritual consisting of 1 (م kiyaam + 1 (د sajdah in order to submit themselves to God for His mercy and moral help in combat.
What means here can be seen in verse 103 .
As for the question whether is physical or verbal we have to take into account that it follows , which is physical for sure, and both are part of an activity of submission to God; and that activity is named salaat in verse 102. When one is physical there is no reason why the other will not be physical.
Peace,
Hasan Ak?ay -
Peace Hassan
You wrote
Salaam miah. I am convinced that the salaat in 4102 can not be any education let alone quranic education because it is performed on the active war front, which is where the believers who perform it are warned by God to be on the alert and take precaution
When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them... - .
Being on the active front during a war is like being on a raft afloat the rising waves during a flood. It is in no way a place where you can take education. It is a place where you give your dear life if you do not concentrate and if you get involved in things like education to weaken your concentration.
While your assertion that it does not mean Quranic education may be correct, your reasons against this weaken your argument for ritual prayer.
Consider an army of ten thousand. If the rasool were to per form the ritual prayer with them in two sessions, this would be the ideal time for the enemy to attack even with half on guard. If he were to lead them in more than two sessions, the time required to perform these rituals could become astronomical. This is without even taking into account the time needed to remove & put on their armour. The ritual in this instance would be extremely impractical.
It would make more sense that the salat here be in the form of briefings regarding strategy with special care being taken that the Quranic etiquette regarding war, prisoners, etc. are being observed.
Although my study on salat is incomplete, I would ask that you look at the verses where salat appears, then go back in the text to the start of the theme and forward to the end of the theme. When I did this a common thread developed which indicates that the salat is an event that is used for the purpose of ensuring that the pure message is used as a measuring stick for our daily life decisions both on an individual as well as a community level. The common thread is that in many cases a departure from or hiding of the truth is mentioned. Salat is used to keep this kind of thing in check. This is especially true when autonomous communities are formed that accept the message. Before such a community has authority, they are a revolutionary movement. Once they have authority, they tend to become just another government. This is why there are verses that exhort the reader to establish the salat if given authority in the land.
Anyway, my study is not complete & I will post in more detail once I'm ready.
Imraan
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Salaam Imraan.
One of the reasons why I am convinced that mentioned in 4102 is a ritual because it starts with the believers doing in it and ends after they prostrate (ا
"When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them When they finish their prostrations, let them Take their position in the rear. - .
You needn't carry out your briefings regarding strategy BY MEANS OF AND .
Another reason is that this ritual is timed (ا as is explained in verse 103 whereas your so-called briefings regarding war strategy (or actually battle tactics here) are never timed; you give your briefings whenever need be.
Plus, God's truth is that mentioned in 4101-103 cannot be brefings on battle tactics because if you fail to give them to your soldiers to the extent that they understand the fulfillment of the tactics is a matter of life or death for themselves, you lose the battle, which was the case in the battle of Uhud. However, in verse 101 God says that you are entititled to do without ; that is, the so-called briefings if you are expecting an enemy attack
"When ye travel through the earth, there is no blame on you if ye fall short of your prayers, for fear the Unbelievers May attack you - .
God will never advise you to do without the briefings on battle tactics; otherwise, He will be advising you to lose the battle.
As for the assertion that an army of ten thousand believers cannot perform the prayer in two sessions, that is contrary to the fact. During the Battle of the Dardanelles probably more than five thousand Turkish soldiers performed their prayer all together in one session, probably with the unit heads repeating loudly the imam's words so that they will be heard by all the soldiers who participated. Here is a photo that depicts it
http//img231.imageshack.us/img231/5715/anakkale9kf1rt.jpg
Peace,
Hasan Ak?ay -
salat withtime means quanic education and training class(26/219 and your movement among those who fall compeletly obedient means followers) morning and evening time,only two salat in one day,17/78,11/114,20/130,20/130,33/40,25/5,7/205,6/52,etc...
salat means deen 19/59,19/60 also see these verses
salat means deen allah order aqemudeen in 42/13 to these prophets and same prophets in these verses 21/72,21/73---20/12,20/13 and19/30,19/31 so
deen=salat see verses 22/41 also 11/87 follow allah laws is salat means quran
salat means allah laws means waahe see verse 33/56,33/42 and the book bring us dark to light 35/31. in these verses(33/56+42 and35/31) is clear that quran is salat as well.
To get understandind training (education)of quran in special time is salat Asal and salat Ish ,to act accounding to that education(quran) means to follow allah laws is Abadat(not worship or pray) and to establish allah laws in the socity need own land and government (22/41+24/55) is called estabish salat and zhaaka means Aqeemudeen(islami system).
Raka is define in verses 77/40+41+42+43+44+45+46+47+48meansmove from badtrack to goodtrack(laws of allah7/3) to giveup forfather track and follow only book of allah 2/170,5/104,10/78,11/62
Sajaada
compeletly accepted quran and follow only allah laws orders 84/20+21+25 etc.....obedient,fully committed(16/48,22/18,16/49,2/116 etc......)my eglish is not good but i try my best.
perfoming rakat salat is frud cheating sharp practices and artificial(made by a man) in islam before mohammad(sallallahu alaihi wa sallam) (4/142+8/35) and after death mohammad(sallallahu alaihi wa sallam) arround ioo years later the salat meaning changed again in the form of namaaz(rahat salat) 29/45 -
Peace all,
my view
985
And they have been commanded no more than this to worship Allah, offering Him sincere devotion, being True (in faith); to establish SALAT; and to practise ZAKAT; and that is the Religion Right and Straight.
ZAKAT is a continuous process of self development for betterment.
This formule is well known and I think is the key to understand SALAT.
My view is you cannot "Atoo zakat" reach the state of "continuous process of self development for betterment" if you do not "aqimoo SALAT" = self study and follows the words of GOD!
ZAKAT is the goal , SALAT is the means.
PEACE
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Peace Ayman,
The "sujud" above is the same as acknowledging that they heard and obeyed.
Now if you interpret "sujud" as physical prostration then is this how you do your physical prostration?
Peace,
Ayman
Which verse/verses did you quote above?
Thanks
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Salaam.
Al-Maidah 6
Al-Maidah 7
Al-Israa 107
Samia has once suggested reading Israa 107 and 109 together and pointed out, if I remember correctly, that is an idiomatic expression to mean . That is, here has got nothing to with the human chin.
Al-Israa 109
What is more, even if is verbal in Al-Maidah 107, is physical in An-Nisaa 102, as I tried to explain in my first post on this page
As for the question whether is physical or verbal (in 4102) we have to take into account that it follows , which is physical for sure, and both are part of an activity of submission to God; and that activity is named salaat in verse 102. When one is physical there is no reason why the other will not be physical.
Peace,
Hasan Ak?ay -
Any meeting,assembly,gethering any time in which follower have to be follow instructions central government(accounting to deen) regarding war 4/102,any emergency circumstance 62/9+10,meeting 42/38 or ,educaction17/78,training(all type training,instruction,health and safety etc. etc.) Quran used word salat as well. reading a Quran in gethering7/204 and individually 2/205,Before salat(learning class or meeting)5/6
but Quran used word salat in different meaning also but basic meaning of salat remain same everywhere in Quran.see these verses,
SALAT(basic meaning)-------------69/31,14/29,38/56,58/8,82/15 etc.
SALAT with time or name(education,training,according to Quran).....24/57,17/78,20/130,11/114 etc. this is class room see 26/219mohammad teach Quran day and night,that is why kaafar says in Quran 25/2,21/5,24/4(kaafar say these are just stories listen day and night).
SALAT means deen....... Aqeemudeen used only in verses 42/12(21/72,2173,20/12+13,19/30+31 same prophets in 42/12 but word used salat,Also see 19/59+60
SALAT means Quran......33/56,33/42(salee bring dark to light and in 14/1,57/9 al book bring dark to light so salat=book means Quran)Also see book means salat 29/45+7/170.
SALAT means good wish.....9/84,9/103,3/39 etc. ALSO means well done,excellent 9/99
SALAT means government.....24/55+22/14
SALATmeans laws of Allah....11/87,24/55,7/170,70/17+18+19+20,70/22-31,70/32/35,74/42-47,23/1-11,107/1-7,3/134,5/54,19/96,etc...
SALATmeans ALzikr..........Quran means zikr38/1,zikr means Quran 36/69 SO zikr means salat 62/9(33/43+14/1+15/9) -
I searched for Samia's post but was unable to find it. I came across this info by Wakas instead (http//free-minds.org/forum/index.php?topic=9598162.msg206637#msg206637)
I was reading Mustansir Mir's unique work "Verbal Idioms of The Quran" and in it he cites "fall to the chin" as a verbal idiom meaning extreme humility, for the chin represents pride, it is something to be held high, and to fall down on one's chin is to abase oneself, and when used in AQ means to humble oneself before God, and cites a poem by Imru al-Qays* about how mighty trees were humbled by a strong downpour of rain, and they (mighty trees) "fell to the chin".
*alleged Classical Arabic poet.
For those unfamiliar with Mustansir Mir's work, you can read some of his articles online.
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I find it interesting that people can cite 4102 in support of sujud=prostration, and those who disagree with that, also cite 4102 showing it cannot mean that.
Who is right?
Well, one thing is clear, this verse has been discussed in detail before, and it would seem both sides ignore certain aspects of the verse, and unfortunately, this approach usually does not lead anywhere.
I am currently writing an article on SJD, in which I discuss all occurrences, including 4102, in detail. Hopefully it will be of help.
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I find it interesting that people can cite 4102 in support of sujud=prostration, and those who disagree with that, also cite 4102 showing it cannot mean that.
Who is right?
Well, one thing is clear, this verse has been discussed in detail before, and it would seem both sides ignore certain aspects of the verse, and unfortunately, this approach usually does not lead anywhere.
I am currently writing an article on SJD, in which I discuss all occurrences, including 4102, in detail. Hopefully it will be of help.
One thing is definite mentioned in 4101-104 is performed on the active war front while the believers are aware that the enemy may attack any time now. That is why God warns them to be on the alert and keep their weapons within their reach even during
"Let one party of them stand up (in prayer) with thee, Taking their arms with them - ."
"...the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush - "
It is like being on a raft afloat the waves during a flood. The raft is in no way a place where you can take education of any sort. If you treat over there as if it were a class meeting, your concentration is crucially weakened and you lose both your dear life and the battle which you are out there to fight.
Your polytheistic enemy and you are like two gladiators out there doomed to kill each. Actually it is most probably the day of hunain described in At-Tawba 25, when "the land, for all that it is wide, did constrain you, and ye turned back in retreat - ".
http//www.hurseda.net/resim_galeri/5.JPG
Wakas, please take this fact into account when you are writing your article and concentrate on the words and only in 4102 so that you will not digress. I also have studied the related verses as well as I can. I will try to respond, God willing, and try to be of help.
Peace,
Hasan Ak?ay -
Peace Hasan,
Samia has once suggested reading Israa 107 and 109 together and pointed out, if I remember correctly, that is an idiomatic expression to mean . That is, here has got nothing to with the human chin.
Either the whole expression is taken physically or not. If "chin" is not taken physically then "sujaddan" cannot be taken physically. An example that is to be taken physically is in 7143, where we hear "khar Mousa s'aqan", Moses fell in shock. One cannot take "fell" as idiomatic while "shock" as physical.
I have nothing against physical prostration but then if you really believe that it is physical you have to do it to the chin and not the forehead. It is quite telling that the god uses this particular idiom (which fabricators of poetry later borrowed) since one cannot prostrate physically to the chin and the forehead at the same time. It is either or. So what the god is essentially telling us is that whether we interpret "sujud" physically or non physically, what sectarians are doing is not correct.
What is more, even if is verbal in Al-Maidah 107, is physical in An-Nisaa 102, as I tried to explain in my first post on this page
As for the question whether is physical or verbal (in 4102) we have to take into account that it follows , which is physical for sure, and both are part of an activity of submission to God; and that activity is named salaat in verse 102. When one is physical there is no reason why the other will not be physical.There is nothing in the word "qam" that says it is physical for sure. Just read the same word further down in 4127
"That you stand for the orphans in equality."
Is this same exact verb as in 4102 physical?
Peace,
Ayman
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Peace Hasan,
Either the whole expression is taken physically or not. If "chin" is not taken physically then "sujaddan" cannot be taken physically. An example that is to be taken physically is in 7143, where we hear "khar Mousa s'aqan", Moses fell in shock. One cannot take "fell" as idiomatic while "shock" as physical.
I have nothing against physical prostration but then if you really believe that it is physical you have to do it to the chin and not the forehead. It is quite telling that the god uses this particular idiom (which fabricators of poetry later borrowed) since one cannot prostrate physically to the chin and the forehead at the same time. It is either or. So what the god is essentially telling us is that whether we interpret "sujud" physically or non physically, what sectarians are doing is not correct.
There is nothing in the word "qam" that says it is physical for sure. Just read the same word further down in 4127
"That you stand for the orphans in equality."
Is this same exact verb as in 4102 physical?
Peace,
Ayman
I have nothing against physical prostration but then if you really believe that it is physical you have to do it to the chin and not the forehead.
Salaam ayman.
The expression in is idiomatic; that is, it has got nothing to do with the chin. Example "...mighty trees were humbled by a strong downpour of rain, and they fell to the chin." Trees do not have a chin. The chin in this context is nonexistent. You do not have to carry out your physical prostration to something which is nonexistent when prostration is concerned.
The example is from a fictitious character, alright, but it is from the language of the Arabs, which is factual. And the fact that is idiomatic is the result of a comparative study of 17107 and 17109, which are also factual.
Plus, it is not cited in order to deal with the question whether SAJDAH is physical or not; it is not cited in favor of or against any claim. It is cited during a study.
As for FALTAQUM in 4102, this verb may mean stand up like in 2739 as well as deal with like in 4127.
before you stand up from your place (TAQOOMA - )
That you deal justly with the orphans (TAQOOMOO - ْIts derivative QIYAMAN may mean standing like in 4103 as well as support like in 45.
Praise Allah standing, sitting down, or lying down on your sides (QIYAMAN - )
your property, which Allah has made a means of support for you (QIYAMAN - )Which meaning is correct depends on the context. That is why I requested Wakas to consider the fact that in 4102 is performed on the war front, open to enemy attack any time now. The believers over there are too tense to attend a class meeting.
What do you think they do on that active war front as a response to the messenger?s call for QIYAAM and SAJDAH?
I have once taken part in a kind of military combat; so I know. If somebody was crazy enough to give us a Quran lesson over there, I would simply disobey him supposing he was kidding. But I needed to pray.
Please excuse me but I don?t understand you at the moment because I don?t know what you think actually is in 4102 if it is not a prayer consisting of 1 qiyaam + 1 sajdah.
Is it a Quran lesson, a briefing on the battle tactics as a friend here on this forum has suggested, an activity to boost the morale of the believers, or what?
If it is a Quran lesson, can 2222 be taught over there? If not, are there any objective criteria to decide what can be taught and what can?t be taught? If you are entitled to count out certain teaching points, why aren?t you entitled to give up the whole crazy idea?
Peace,
Hasan Ak?ay -
Salam guys
Just something that came to my head as I was reading through the posts. Chapter 5 verse 6 talks about ablution before prayer. If salat does not mean praying, why are we asked to purify ourselves before salat? What is the salat in this verse mean?
The main reason this verse hit me was when looking at the war angle in this debate. 56 allows us to use soil if we can not find water for ablution. I think in a war setting where it might be difficult to get some water it could be a lot easier to just use the soil on the ground.
Just a thought
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Salam guys
Just something that came to my head as I was reading through the posts. Chapter 5 verse 6 talks about ablution before prayer. If salat does not mean praying, why are we asked to purify ourselves before salat? What is the salat in this verse mean?
The main reason this verse hit me was when looking at the war angle in this debate. 56 allows us to use soil if we can not find water for ablution. I think in a war setting where it might be difficult to get some water it could be a lot easier to just use the soil on the ground.
Just a thought
Yes, before gathering to read The Quran and follow God's commandments, one is to be clean, or at least, as the example of the soil shows us, mentally prepared.
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Peace
Before considering the point mentioned by yesuri3000, take a look at the following extract from Dr. Qamar's book "The Truth About Salat" regarding 443
The fifth point
Further on, the divine verdict says?wa in kuntum mardha aou ?ala safarin, aou jaa?a ahadin minkum min al-ghaait, aou laamastum an- Nisaa?a fa lum tajidu maa?an fa tayammamu sa?eedan tayyaban?.
And if you be sick, or on a journey, or one of you returns from lavatory, or you may have touched women, and may not find water, then you perform ?tayammam? with pure/clean clay.
?fa amsahu bi wujuhikum wa ayidiyakum?. So, you rub your faces and hands with such clay.
Studying this Verse a little bit more carefully, we come across a big question. Please note the divine saying ?.?aou jaa?a ahadin min kum min al-ghaait? ? ?or one of you has returned from lavatory and may not find water, so YOU ALL may perform tayammum?.
According to all the available translations, there is a clear command saying that ?anyone of you may return from lavatory, may not find water, so you all perform tayammum?.
Please note ?jaa?a ahadin min kum? cannot be translated other than ?any one of you?, whereas, the order is issued for the whole community. Because, if the order was meant for the only one, it must have been like this ??jaa?a ahadin min kum min al-ghaait, fa huwa fa tayammam?. ?if one of you may return from lavatory, he may perform tayammam?. And,if the plural form was to be used, it should have been like this ?iza ji?tum min al-ghaait, fa tayammamu? when you all may return from lavatory, you all may perform tayammam?. Therefore, to emphatically say that, if one of you may return from lavatory, then you all may perform tayammam, definitely requires deliberation. At this point, certainly due to an act by one of the community members, the whole community is obliged to undertake some corrective measure.
Considering the next part of the Verse, we will find that the word ?maa?a? here may not be the literal ?water?. It rather is ?that water? by which is cleansed the filth of evil. And neither is the ?Sa?eedan tayyiban? equivalent to pure/clean clay, which would certainly smear the already clean faces and hands with dust. That which was clean, now becomes
dusty. So?.these words actually mean ?some height which is pure/clean?.I found this interesting. Are there any other explanation for how this issue of tyammum adresses the individual and the community at the same time or at least, the singular and the plural?
Imraan
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peace Imraan, all,
To me, using the singular in that context implies it is one person doing that act, as in by oneself, then it gives guidance collectively after, e.g. saying all of you come from the toilet, might seem odd. Also, it uses the plural for the other actions, so to make a point will be a stretch I think.
But there could be an easy way to check this, e.g. cross referencing the usage of "any one of you", see where else its used and if plurals follow etc.
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peace all,
For those recently joined members of this site, you may find interesting to note that majority of long-term members here regard it as a minimum of two daily regular/timed salat.
Friends, I must admit that I'm considered an apostate because as a white american texan male, i always felt very uncomfortable and out of place at the masjid and ended up falling away after 6 months of being muslim. However I starting thinking about how Islam seemed to be filled with so much extra manmade filler such as the jews have with their hedge-laws for everything.
I found this site and have been reading much about the miracle of 19 and i'm beginning to feel convicted in my heart for ignoring Allah. It makes sense to me that prayer is 3 times a day, but I can't find any information about how prayer is different from how the sunnis do it. Aside from how often you pray, how is the prayer performed? Is it just like mentioned and described on submitters.org ? I want to know how Allah wants me to pray!
